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    <title>The University’s Never-Ending Crisis | The Fading Promise of Higher Education | Issues | The Hedgehog Review</title>
    <dc:date>2026-07-04T08:06:09+00:00</dc:date>
    <link>https://hedgehogreview.com/issues/the-fading-promise-of-higher-education/articles/the-universitys-never-ending-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Higher education has dealt with epistemic revolution before."]]></description>
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    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></description>
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<item rdf:about="https://aeon.co/essays/how-lansana-keita-reinvigorated-african-philosophy">
    <title>How Lansana Keita reinvigorated African philosophy | Aeon Essays</title>
    <dc:date>2026-03-24T07:10:23+00:00</dc:date>
    <link>https://aeon.co/essays/how-lansana-keita-reinvigorated-african-philosophy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lansana Keita rejected Eurocentric ideas, tracing the philosophical tradition back to African Kemet or ancient Egypt"]]></description>
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    <title>Symbiotic Resonances: Sounding More-than-human Worlds | Center for the Study of World Religions</title>
    <dc:date>2026-03-09T19:00:17+00:00</dc:date>
    <link>https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elitza Koeva, Postdoctoral Fellow with the Thinking with Plants and Fungi Initiative, Harvard CSWR

The Anthropocene, a contested term to describe our species’ footprints on the earth, is both a crisis and an opportunity, an epoch whose defining challenge is the necessity of becoming-with a pluriverse of others—plant, fungal, animal, mineral, machinic—in cooperative and sympoietic ways. Amidst mass extinction and the collapse of planetary boundaries, can we learn to listen and reattune to the environment, learning from cultures and species that have long known how to world otherwise?

This chapter argues for the generative potential of attuning to the vibratory, the interstitial, the entangled. From birdsong to forest symphonies indexed by bioelectric sensors, and planktonic chimeras at the root of all life, sound mediates relations that challenge the fixity of boundaries, the conceits of mastery, and the fiction of the autonomous self."]]></description>
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<item rdf:about="https://aeon.co/essays/who-is-walter-mignolo-architect-of-decoloniality">
    <title>Who is Walter Mignolo, architect of decoloniality? | Aeon Essays</title>
    <dc:date>2026-03-02T16:36:22+00:00</dc:date>
    <link>https://aeon.co/essays/who-is-walter-mignolo-architect-of-decoloniality</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A prominent architect of decolonial theory, his diagnosis of European colonial ills is both penetrating and flawed"]]></description>
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<item rdf:about="https://www.theatlantic.com/science/2025/12/physics-life-reductionism-complexity/685257/">
    <title>The Truth Physics Can No Longer Ignore - The Atlantic</title>
    <dc:date>2025-12-25T17:13:08+00:00</dc:date>
    <link>https://www.theatlantic.com/science/2025/12/physics-life-reductionism-complexity/685257/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The fundamental nature of living things challenges assumptions that physicists have held for centuries."

[archived:
https://archive.ph/rpA5V 

"On October 8, 2024, the field of physics was plunged into controversy. That day, the Nobel Prize in Physics was awarded for discoveries not involving black holes, cosmology, or strange new subatomic particles, but about AI. How could the discipline’s highest award go to research about machines designed to mimic human brains? Where was the physics in that?

For most of the 20th century, physicists largely ignored living systems. They understood living things as machines, albeit ones made of gooey parts. A subfield called biophysics uncovered specific physical mechanisms behind those molecular machines. Organisms as a whole, however, were not a major concern.

But today, many of my colleagues in physics no longer agree with such dismissals. Instead, we have come to believe that a mystery is unfolding in every microbe, animal, and human—one that challenges basic assumptions physicists have held for centuries, and could answer essential questions about AI. It may even help redefine the field for the next generation.

The central hubris of physics has long been the idea that it is the most “fundamental” of all sciences. Physics students learn about the basic stuff of reality—space and time, energy and matter—and are told that all other scientific disciplines must reduce back down to the fundamental particles and laws that physics has generated. This philosophy, called “reductionism,” worked pretty well from Newton’s laws through much of the 20th century as physicists discovered electrons, quarks, the theory of relativity, and so on. But over the past few decades, progress in the most reductionist branches of physics has slowed. For example, long-promised “theories of everything,” such as string theory, have not borne significant fruit.

There are, however, ways other than reductionism to think about what’s fundamental in the universe. Beginning in the 1980s, physicists (along with researchers in other fields) began developing new mathematical tools to study what’s called “complexity”—systems in which the whole is far more than the sum of its parts. The end goal of reductionism was to explain everything in the universe as the result of particles and their interactions. Complexity, by contrast, recognizes that once lots of particles come together to produce macroscopic things—such as organisms—knowing everything about particles isn’t enough to understand reality. An early pioneer of this approach was the physicist Philip W. Anderson, who succinctly framed the nascent anti-reductionist perspective with the phrase “More is different.” Complex-systems science has grown rapidly in the 21st century, and researchers in the field won the Nobel Prize for Physics in 2021.

From a physicist’s perspective, no complex system is weirder or more challenging than life. For one thing, the organization of living matter defies physicists’ usual expectations about the universe. Your body is made of matter, just like everything else. But the atoms you’re built from today won’t be the atoms you’re built from in a year. That means you and every other living thing aren’t an inert object, like a rock, but a dynamic pattern playing out over time. The real challenge for physics, however, is that the patterns that make up life are self-organized. Living systems both create and maintain themselves in a strange kind of loop that no existing machine can replicate. Think about the cell membrane, which enables a cell to stay alive by letting some chemicals in while keeping others out. The cell creates and continually maintains the membrane, but the membrane is also itself a process that makes the cell.

That chicken-and-egg problem challenges the dream of the old physics: that once the universe’s fundamental particles were cataloged, everything else could be explicitly described and predicted. Give me a young star, and I can use the reductionist laws of physics to predict that star’s future: It will live a million years rather than a billion years; it will die as a black hole rather than as a white dwarf. But the components of a living organism yield something new and unexpected, a phenomenon called “emergence.” Give me a simple cell from the early days of Earth’s history, and I could never predict that some 4 billion years later it would evolve into a giant rabbit that can punch you in the face. Kangaroos—like humans—are an unpredictable, emergent consequence of life’s evolution.

The fundamental laws that govern matter and energy cannot predict another fundamental property of life: It is the only system in the universe that uses information for its own purposes. Plants grow toward light, microbes swim toward rich food sources, animals hide from predators, humans send giant metal contraptions into outer space. Although one can, say, program a robot to search for a wall plug when its battery gets low, a living thing (a human programmer, for example) must hard-code that need into the machine. Life, by contrast, is both agential and autonomous. From microbes to crabs to people, all living things have their own itches to scratch.

To truly understand living systems as self-organized, autonomous agents, physicists need to abandon their “just the particles, ma’am” mentality. One of physicists’ great talents—starting with the laws of simple parts (such as atoms) and working up to a complex whole—cannot fully account for cells, animals, or people. Luckily, the field has another elemental skill that can help: a particular way of asking questions and building models to make predictions. Physicists have always been good at capturing the essential aspects of a system and casting those essentials in the language of mathematics. How much useful energy flows through a cell membrane? Which arrangement of neurons maximizes the information in a flatworm’s nervous system? Now those skills must be brought to bear on an age-old question that is only just getting its proper due: What is life?

Using these skills, physicists—working together with representatives of all the other disciplines that make up complexity science—may crack open the question of how life formed on Earth billions of years ago and how it might have formed on the distant alien worlds we can now explore with cutting-edge telescopes. Just as important, understanding why life, as an organized system, is different at a fundamental level from all the other stuff in the universe may help astronomers design new strategies for finding it in places bearing little resemblance to Earth. Analyzing life—no matter how alien—as a self-organizing information-driven system may provide the key to detecting biosignatures on planets hundreds of light-years away.

Closer to home, studying the nature of life is likely essential to fully understanding intelligence—and building artificial versions. Throughout the current AI boom, researchers and philosophers have debated whether and when large language models might achieve general intelligence or even become conscious—or whether, in fact, some already have. The only way to properly assess such claims is to study, by any means possible, the sole agreed-upon source of general intelligence: life. Bringing the new physics of life to problems of AI may not only help researchers predict what software engineers can build; it may also reveal the limits of trying to capture life’s essential character in silicon.

As the 21st century continues to unfold, my fellow physicists will undoubtedly continue to advance the study of black holes, quantum mechanics, and other traditional domains. The study of life, however, will take us to places we’ve never imagined, opening a path for the future of our field that, for once, unfolds on a level playing field with biologists, ecologists, neuroscientists, and sociologists. At its best, the pursuit of fundamental answers about the nature of living things might lead physicists not only to new scientific marvels, but also to an entirely new way of doing science."]]]></description>
<dc:subject>adamfrank physics brokenphysics philosophy epistemology worldview science 2025 organisms life living biology reductionism complexity theory philipanderson</dc:subject>
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<item rdf:about="https://jasmi.news/p/mills-baker">
    <title>infinite cornucopia (ft. mills baker)</title>
    <dc:date>2025-09-26T01:33:38+00:00</dc:date>
    <link>https://jasmi.news/p/mills-baker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["literacy crisis, humans vs. LLMs, parenting after AGI"

[on YouTube:
https://www.youtube.com/watch?v=KcO6-1tFi88

"Today’s podcast features the brilliant and singular Mills Baker. Formally, he’s the Head of Design at Substack, where we met, and also fallibilist, New Orleanian, and OG blogger extraordinaire. 

Among other things, we discuss:

0:00:32 is text dead?
0:26:00 the case for novels + incel lit
0:45:12 debating LLMs vs. human cognition
1:01:44 parenting for a post-AGI world
1:08:44 reasons for & against writing
1:20:05 girardian scapegoating

Transcript: https://jasmi.news/p/mills-baker "]]]></description>
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</item>
<item rdf:about="https://thereader.mitpress.mit.edu/is-consciousness-everywhere/">
    <title>Is Consciousness Everywhere? | The MIT Press Reader</title>
    <dc:date>2025-04-09T22:52:19+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/is-consciousness-everywhere/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Experience is in unexpected places, including in all animals, large and small, and perhaps even in brute matter itself."]]></description>
<dc:subject>2025 consciousness epistemology mind neuroscience brain choice worldview neurology christofkoch expeirience 2021</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:b2fdece94949/</dc:identifier>
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    <title>For Mary Midgley, philosophy must be entangled in daily life | Aeon Essays</title>
    <dc:date>2025-02-18T22:34:26+00:00</dc:date>
    <link>https://aeon.co/essays/for-mary-midgley-philosophy-must-be-entangled-in-daily-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For Mary Midgley, the Western philosophical tradition is shaped by the fact that its greatest practitioners were bachelors"
]]></description>
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<item rdf:about="https://medium.com/@shannonmattern/intellectual-furnishings-e2076cf5f2de">
    <title>Intellectual Furnishings. The Aesthetics and Epistemology of our… | by Shannon Mattern | Medium</title>
    <dc:date>2024-12-15T07:00:38+00:00</dc:date>
    <link>https://medium.com/@shannonmattern/intellectual-furnishings-e2076cf5f2de</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this working paper I’ll outline a new research project that I plan to begin next year, as part of a fellowship at the Internationale Kolleg für Kulturtechnikforschung und Medienphilosophie at the Bauhaus-Universität Weimar. This work is quite rough, but I’m certain that the GIDEST forum will help me shape the project at its foundational level; it’ll help me build the frame before I upholster it. Heh heh.

Most of my research up to this point has focused on “mediated spaces” at the urban and architectural scales – e.g., urban communications infrastructures, cities as communicative spaces, libraries, archives, etc. And while some of that work – including my book on library design (where I addressed the approaches to labor embodied in service-desk and bookshelf design); my article on the Philips Exeter Library (where I focused on the pedagogical values embedded in library furniture and the “Harkness Table”); an article on the collection of, and interior design for, Alvar Aalto’s Woodberry Poetry Room; and an essay on the history of filing apparatae – has examined interior and furniture design within their architectural contexts, this is the first project that maintains its focus at the “furnishing scale.” I’d be remiss if I didn’t acknowledge my intellectual debts to Lynn Spigel and Beatriz Colomina, whose work proved epiphanous for me in grad school, and who have informed my work to this day."

[via:
https://blog.ayjay.org/intellectual-furnishings/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=2-y7ToCAvYU">
    <title>'The Philosophy of Movement: An Introduction' with Thomas Nail - YouTube</title>
    <dc:date>2024-11-13T02:48:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2-y7ToCAvYU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Buy Thomas' book:
https://www.upress.umn.edu/9781517917456/the-philosophy-of-movement/

About 'The Philosophy of Movement: An Introduction': 

Why are city dwellers worldwide walking on average ten percent faster than they were a decade ago? Why are newcomer immigrant groups so often maligned when migration has always constituted civilization? To analyze and understand the depth of the reasons, Thomas Nail suggests that it serves us well to turn to a philosophy of movement. Synthesizing and extending many years of his influential work, The Philosophy of Movement is a comprehensive argument for how motion is the primary force in human and natural history.

Nail critiques the bias toward stasis at the core of Western thought, asking: what would a philosophy that began with the primacy of movement look like? Interrogating the consequences of movement throughout history and in daily life in the twenty-first century, he draws connections and traces patterns between scales of reality, periods of history, and fields of knowledge. In our age of rapid movements shaped by accelerating climate change and ensuing mass global migration, as well as ubiquitous digital media, Nail provides a contemporary philosophy that helps us understand how we got here and how to grapple with these interlocking challenges.

With a foreword by philosopher Daniel W. Smith, The Philosophy of Movement: An Introduction is a must-read for scholars and students not only of philosophy but also history, anthropology, science and technology studies, mobility studies, and other fields across the humanities and social sciences. "]]></description>
<dc:subject>acidhorizon thomasnail via:javierarbona philosophy movement humans 2024 history anthropology science technology mobility humanities socialsciences socialscience walking migration climatechange aristotle alberteinstein archimedes physics sciences change constancy unchanging lawsofnature materialism knowledge matter immigration civilization human naturalhistory capitalism westernism prejudice state capital reason subordination michelserres thomasaquinas slavery life living hierarchy hierarchies nature domination metaphysics eurowest cosmology universallaws ontology spacetime inferiority superiority impassivity passivity karenbarad quantumphysics god indeterminacy kant immanuelkant lucretius karlmarx relational process deleuze alfrednorthwhitehead herniberson gillesdeleuze stasis flow quantitative qualitative discontinuous discontinuity continuity cambridgechange bertrandrussell carlorovelli becoming identity self transcendentalism stability relation relativism relations transformation substance essence flows fi</dc:subject>
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<item rdf:about="https://aeon.co/essays/the-realist-vs-the-pragmatist-view-of-epistemology">
    <title>The realist vs the pragmatist view of epistemology | Aeon Essays</title>
    <dc:date>2024-07-30T19:30:04+00:00</dc:date>
    <link>https://aeon.co/essays/the-realist-vs-the-pragmatist-view-of-epistemology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Knowledge is often a matter of discovery. But when the nature of an enquiry itself is at question, it is an act of creation"
]]></description>
<dc:subject>célinehenne 2024 epistemology knowledge discovery inquiry creation creativity ideas thinking howwethink</dc:subject>
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<item rdf:about="https://www.publicbooks.org/the-encyclopedia-project-or-how-to-know-in-the-age-of-ai/">
    <title>The Encyclopedia Project, or How to Know in the Age of AI - Public Books</title>
    <dc:date>2024-06-17T18:46:28+00:00</dc:date>
    <link>https://www.publicbooks.org/the-encyclopedia-project-or-how-to-know-in-the-age-of-ai/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via (Elizabeth Lopatto):
https://www.theverge.com/2024/6/17/24180327/thats-it-were-getting-an-encyclopedia 

"“That’s it. We’re getting an encyclopedia.”A remarkable essay on how an AI-generated video on kung fu led one family to order actual, physical encyclopedias.

<blockquote>Knowledge is not a market commodity. Moreover, “justified true belief” does not result from an optimization function. Knowledge may be refined through questioning or falsification, but it does not improve from competition with purposeful nonknowledge. If anything, in the face of nonknowledge, knowledge loses.</blockquote>"]]]></description>
<dc:subject>janetvertesi ai artificialintelligence misinformation epistemology content encyclopedias 2024 technology knowledge chatgpt dall-e stablefusion midjourney gemini ethics elonmusk llms kungfu pizzagate reddit wikipedia competition truth falsehoods seo information technocracy research technocapitalism encyclopedia</dc:subject>
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<item rdf:about="https://www.palladiummag.com/2023/12/29/everyones-existential-crisis/">
    <title>Everyone’s Existential Crisis</title>
    <dc:date>2024-06-04T16:42:48+00:00</dc:date>
    <link>https://www.palladiummag.com/2023/12/29/everyones-existential-crisis/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many believe we are undergoing a crisis of meaning as a society. This sentiment is common among my friends in the San Francisco Bay Area, but I have encountered it far and wide beyond my social circles. The sense is that in the fairly recent past there were social narratives that were both fulfilling and rewarding to participate in, but that for our generation and seemingly subsequent generations to come, it is becoming harder and harder to find and buy into a compelling shared telos. This is the sense of meaninglessness that prompts some people into wistful longing for war, causes others to turn inward and overindulge in meditation and psychedelics, and prompts many to talk about needing a sense of “shared mission.” 

The experience has spurred and will continue to spur discussion of values, policies, and culture—arguments over which beliefs and tenets are importantly right or importantly wrong, and which behaviors we should encourage or discourage. Much of this discussion is futile, because the problem we are facing runs deeper than the question of what to believe or how to behave: it is our very way of determining these things that is broken. We are not undergoing a crisis of culture but rather a crisis of epistemology."

...

"It is scary—nay, it is existentially terrifying—to forgo ideological narrative coordination and face the actual deficits in our personal relationships, while also having to face a world that demands that we pretend we know what’s going on beyond our scope of plausible knowledge. But it is doable, and as personal relationships strengthen it becomes easier and easier. There is nothing wrong with trying to understand the world, with ideating, with sharing hypotheses and experiences; these things are part and parcel of human creativity and deep interpersonal relationships, and they expand our frontiers as a species. But rather than making ideological questions into proxy battlefields for our relational desires, we must learn to build community out of our experience, and let what is truly about each other be about each other. Let us, by re-founding the basis of our relationships and cleaning up our epistemics, avoid being part of the flailing death of our civilizational narrative, and instead be its gentle, exploratory, courageous rebirth."]]></description>
<dc:subject>miyaperry 2023 relationships society meaning meaningmaking design knowing knowledge crisis californianideology epistemology belonging culture wellbeing socialknowledge agency humans ai artificialintelligence groups connection sensemaking startups california bayarea sanfrancisco exisistentialcrisis existence interpersonal well-being makingsense</dc:subject>
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<item rdf:about="https://twitter.com/ZoeSTodd/status/1555938145639706625">
    <title>Dr Fish Philosopher Todd (Dr FPT)🐟 {an archive ✨} on Twitter: &quot;1. Some thoughts on ‘reconciling’ western science &amp; Indigenous legal orders: - as long as ‘knowledge’ in a western paradigm is divorced from being/doing/ethics, when we try to dis</title>
    <dc:date>2022-08-10T15:57:05+00:00</dc:date>
    <link>https://twitter.com/ZoeSTodd/status/1555938145639706625</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Some thoughts on ‘reconciling’ western science & Indigenous legal orders: 

- as long as ‘knowledge’ in a western paradigm is divorced from being/doing/ethics, when we try to discuss Indigenous sciences/knowing/being and western ‘science’ we are talking across a gulf

2. Western/dominant knowledge matrices literally split ethics into a subset of thinking (‘philosophy’). You can ‘know’ things or demand and own concepts without ever considering how they fit into relational-political contexts and the ‘living’ of them.

3. This paradox of ‘knowing’ and ‘thinking’ existing separate from the responsibilities that ‘knowing’ and ‘claiming’ invoke is because, as Vanessa Watts, Anibal Quijano & others show, western euro-colonial paradigms split knowing (epistemology) from being (ontology).

4. Western/dominant knowledge structures (I use structure instead of system because structures imply hierarchy, which white supremacist colonial capitalism is throughly built on and in and through) further split ‘knowing’ from the ethical implications of knowing & doing.

5. Watts calls for us to understand Indigenous existence as ‘onto-epistemologies’ — knowing and being (& all implicated responsibilities, ethics, laws) are interrelated. Karen Barad calls for ‘onto-ethico-epistemologies’ to really drive home that colonial knowledge needs ethics.

6. Western/dominant society splits law, religion, science, art, ethics, philosophy into discrete ‘disciplines’.  As we learn from @SaraNAhmed, disciplines ‘discipline’ (in visceral & ephemeral sense). They often don’t like to talk to one another & they enforce strict boundaries

7. This is all a long winded way for me to say: in dominant western academic/scientific spaces, you can have all sorts of ‘knowledge’ and be very ‘smart’ but enact careless relations, ethics, ‘being’ in your day to day life. And that doesn’t count against your ‘thinking’.

8. Which brings me back to surging popularity of western scientists claiming to ‘reconcile’ science with Indigenous ‘ways of knowing’. Ok. So there’s a lot to unpack here. First: knowing in western context is siloed from ‘being’ (ontology), ‘doing’ , ‘values’ (ethics+’axiology’)

9. The clunky phrase ‘Indigenous ways of knowing’ that is very popular in Canada is more complex than just ‘knowing’. Equally clunky ‘Traditional Ecological Knowledge’ also invokes far more than just ‘knowing’ when Indigenous knowing, being, doing are actually inter-related.

10. ‘Indigenous ways of knowing’ (IWOK) & Traditional Ecological Knowledge almost ALWAYS invoke a legal and sovereignty context. Knowing things is inter-related with responsibilities invoked by knowing something about the world and relations within it. Knowing means being & doing

11. FYI: Indigenous cosmologies ‘refract’ (bend, transform) western words/concepts. So when I invoke Indigenous law+sovereignty, they are not analogous to euro-colonial capitalist nation-state laws & sovereignty. These words are ‘cosmic addresses’ to signal pluriversal paradigms.

12. The English words ‘law’, ‘science’, ‘knowledge’, ‘sovereignty’ etc are used by Indigenous folks, at least in contexts I’ve worked in in so-called Canada, more as place-holders or wayfinding tools to explain, across worlds, to colonizers that they have ethical responsibilities

13. Shoot, I’m running out of time. I’ll come back to finish the thread when I get a chance. But the main mid-term takeaway is: ‘reconciling’ ‘science’ and ‘TEK’ requires a great deal of refraction & unpacking of the way westerners/dominant actors understand their existence

14. And I need scientists in Canada & working in other colonial contexts to understand that *every* discussion about land, waters, fish, plants, rocks etc is firmly a discussion about legal responsibilities & firmly invokes Indigenous sovereignties across many homelands.

15. My 2016 PhD thesis explores these things in detail in relation to how Indigenous _law_ is crucial to protecting fish habitat & fish well-being. https://www.academia.edu/45160481/Todd_Zoe_2016_PhD_Thesis_You_Never_Go_Hungry_in_the_Land_if_You_Have_Fish_post_viva_thesis_accepted_December_13_2016 [Zoe Todd 2016 PhD Thesis "You Never Go Hungry in the Land if You Have Fish"]

16. We must unpack how scholarly spaces fail so thoroughly to understand Indigenous sovereignty is not ‘just a metaphor’ (Tuck & Yang 2012). Audra Simpson shows us Indigenous sovereignty is erased in anthropological framings of Indigenous ‘culture’ https://dukeupress.edu/mohawk-interruptus

17. Ok gotta run. But when I come back to this I’ll show why we need to frontload law, sovereignty in these convos because western/dominant/colonial actors have so much accumulated euro-colonial bias & still just give so much of this stuff lip service. Knowing = being AND doing.

18. And we need to push euro-colonial scientists & scholars to understand that ‘reconciling’ western/dominant knowledge and Indigenous paradigms means a whole lot more than what academia’s limited imagination can fathom🥸. It means #Landback & much more.

19. Ps: it’s all connected back to the fiction of the Doctrine of Discovery"]]></description>
<dc:subject>zoetodd indigeneity indigenous howwethink ethics legal law thinking knowing knowledge being hierarchy epistemology karenbarad colonialism religion science art philosophy discipline antidisciplinary transdisciplinary boundaries ontology values praxis axiology landback sovereignty canada doctrineofdiscovery discovery doing saraahmed evetuck wayneyang decolonization pluriverse audrasimpson</dc:subject>
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<item rdf:about="https://rwm.macba.cat/en/sonia/sonia-303-oyeronke-oyewumi">
    <title>Son[i]a #303. Oyèrónké Oyèwùmi | Radio Web MACBA | RWM Podcasts</title>
    <dc:date>2021-10-23T17:44:15+00:00</dc:date>
    <link>https://rwm.macba.cat/en/sonia/sonia-303-oyeronke-oyewumi</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The work of Professor Oyèrónké Oyèwùmi (b. Nigeria, 1957) examines the ways in which universalism in academia distorts our understanding of African cultures, especially in relation to race and gender: anatomical materiality, scientific visuality, and the emphasis on genitality result in an exaggeration of differences.

Professor Oyèwùmi looks at how this matrix was historically imposed on the culture and worldview of the Yoruba, whose language, for example, did not stipulate the existence of sons or daughters, wives or husband, and whose deities always display a fluid identity. Going beyond gender as an abstract cultural construct, Oyèwùmi begins to identify the space-time coordinates in which the construct emerged, and to recognise the impossibility of disentangling it from openly racist and colonial processes.

In this podcast, Professor Oyèrónké Oyèwùmi talks about age, seniority, and respect, about unscrupulousness and academia, dispossession and spirituality. She considers the oxymoron of the notion of “single mothers” from the point of view of Yoruba culture, and describes the process by which children choose their mothers before they are born. She also notes how observance of community practices from non-Western cultures may be a necessary step as we face the planetary challenges to come.”

[See also:

“The Invention of Woman; making an African sense of Western gender discourses by OYÈRÓNKÉ OYEWÙMI Minneapolis: University of Minnesota Press, 1997. Pp. 229. £16.95 (pbk.).”
https://www.cambridge.org/core/journals/journal-of-modern-african-studies/article/abs/invention-of-woman-making-an-african-sense-of-western-gender-discourses-by-oyeronke-oyewumi-minneapolis-university-of-minnesota-press-1997-pp-229-1695-pbk/728D81C07D3A5CFBD07132ED94D512D7# ]]]></description>
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<item rdf:about="https://www.collective-edinburgh.art/programme/alexandra-laudo-2">
    <title>Alexandra Laudo How to Observe a Nocturnal Sky | Collective</title>
    <dc:date>2020-09-17T21:27:24+00:00</dc:date>
    <link>https://www.collective-edinburgh.art/programme/alexandra-laudo-2</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to video: https://vimeo.com/420254676 ]

"Collective has been working with Alexandra Laudo since 2017 to develop and produce the project How to Observe a Nocturnal Sky. Over this time, Alexandra has regularly visited Edinburgh to visit libraries and archives collating a vast body of research on the history of observation in Edinburgh and connected works of contemporary art. In response to the COVID-19 closure we have created this special re-worked version of the project as a digital experience and are excited to launch it online while we are unable to welcome visitors to Calton Hill.

Collective have re-purposed Edinburgh’s old City Observatory as somewhere that not only looks out at the stars or panorama of the city, but that connects people and creates opportunities for multiple viewpoints to be experienced. To do this we are supporting artistic observation and research, such as Alexandra’s, and are working with the image of an institution where the sight lines and barriers between inside and outside are porous, enabling new connections, ideas and research.

In this new work Alexandra considers astronomical phenomena, the concept of darkness, the sky, the night, and the history of astronomy connected to Calton Hill. Through narrating stories of scientific and artistic creativity and encouraging us to observe, How to Observe a Nocturnal Sky is a reminder of human ingenuity and that while some things are consistent in the night sky there is always change and adaptation. The work follows stories and characters such as Professor Colin McLaurin, and the change from Astronomy as Experimental Philosophy to Practical Astronomy in the University of Edinburgh in 1752, and Ada, the daughter of a mariner from Leith who climbs Calton Hill to set her father's clock so that they can navigate accurately and safely.

How to Observe a Nocturnal Sky will be available to view on our website until Collective can re-open when a new version will be added to our series of Observers’ Walks, to be experienced on-site.

Alexandra Laudo is an independent curator and founder of the platform Heroinas de la Cultura. Alexandra participated in the research CuratorLab, Stockholm, 2016. Her latest projects include: an adapted version of How to Observe and Nocturnal Sky, Centre d'Art Fabra & Coats, Barcelona, 2019; La possibilitat d'una illa, Espai13, Fundació Joan Miró, Barcelona, 2017; A certain darkness, with artworks from the collections of MACBA and La Caixa Fundació Bancària, CaixaForum, Barcelona, 2017; An intellectual history of the clock, CuratorLab, Stockholm, 2016; One compass, two metronomes, John Cage, many clocks and the midnight sun, Joan Miró Foundation, Barcelona, 2016; La bonne distance /La distancia adequada, Videógraphe, Montréal, 2014; Constel-lacions familiars, EspaiDos, Terrassa, 2012; Viaggio al centro, Museo di Città a Sassari, Sardegna, 2012; and The narrative condition, La Capella, Barcelona, 2012."]]></description>
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<item rdf:about="https://www.behindthebastards.com/podcasts/part-one-rudolf-steiner-the-racist-who-invented-organic-farming-and-waldorf-schools.htm">
    <title>Part One: Rudolf Steiner: The Racist Who Invented Organic Farming and Waldorf Schools | BehindTheBastards</title>
    <dc:date>2019-11-18T00:11:29+00:00</dc:date>
    <link>https://www.behindthebastards.com/podcasts/part-one-rudolf-steiner-the-racist-who-invented-organic-farming-and-waldorf-schools.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 2: https://www.behindthebastards.com/podcasts/part-two-rudolf-steiner-the-racist-who-invented-organic-farming-and-waldorf-schools.htm ]

“In Episode 86, Robert is joined by Chris Crofton to discuss Rudolf Steiner.

Footnotes:

1. A Reflection on the Anthroposophical Path of Schooling
https://southerncrossreview.org/29/kirchoff.htm

2. ‘Isms & ‘Ologies: All the movements, ideologies and doctrines that have shaped our world
https://www.amazon.com/dp/B00HTMC46K/

3. Biodynamic farming is on the rise – but how effective is this alternative agricultural practice?
https://www.theguardian.com/sustainable-business/2017/mar/05/biodynamic-farming-agriculture-organic-food-production-environment

4. Twitter Thread
https://twitter.com/sarahtaber_bww/status/1084192419149762570

5. Head Archivist, Archives at the Goeheanum Dornach, Switzerland. Author of “Anthroposophy in the Time of Nazi Germany”, Verlag R. Oldenberg, Munich, 1999.
https://waldorfanswers.org/AnthroposophyDuringNaziTimes.htm

6. Rudolf Steiner and the Jewish Question
https://epublications.marquette.edu/cgi/viewcontent.cgi?referer=https://www.google.com/&httpsredir=1&article=1080&context=hist_fac

7. Winston Churchill: Accusations of anti-Semitism, economic inexperience and the blunt refusal that led to the deaths of millions
https://www.independent.co.uk/news/people/winston-churchill-from-accusations-of-anti-semitism-to-the-blunt-refusal-that-led-to-the-deaths-of-9999181.html

8. STEINER REJECTED ANTISEMITISM AND RACISM ALL THROUGH HIS LIFE
https://waldorfanswers.org/RSAgainstAnti-Semitism.htm

9. Waldorf Graduate awarded Nobel Prize in Medicine
https://waldorfanswers.org/index.htm

10. ‘Psychic’ Ex‐Student’s Influence Shakes Waldorf School
https://www.nytimes.com/1979/02/18/archives/psychic-exstudents-influence-shakes-waldorf-school-the-center-of.html

11. Why are Steiner schools so controversial?
https://www.bbc.com/news/education-28646118

12. Anthroposophy and Ecofascism
http://new-compass.net/articles/anthroposophy-and-ecofascism

13. WHO WAS RUDOLF STEINER?
https://waldorfanswers.org/RudolfSteiner.htm

14. Rudolf Steiner’s Quackery
https://www.quackwatch.org/11Ind/steiner.html

15. Anthroposophic Medicine: An Integrative Medical System Originating in Europe
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3865373/

16. Anthroposophy and Ecofascism
http://www.waldorfcritics.org/articles/Staudenmaier.html

17. ATLANTIS AND LEMURIA
http://www.tbm100.org/Lib/Ste11.pdf

18. Truth and Knowledge
https://wn.rsarchive.org/Books/GA003/English/RSPI1963/GA003_index.html “

[See also:
https://www.stitcher.com/podcast/how-stuff-works/behind-the-bastards/e/64116972
https://podcasts.google.com/?feed=aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vYmVoaW5kdGhlYmFzdGFyZHM%3D&episode=Nzk4ZGIxNjQtYTMzYi0xMWU5LTk0OWUtZWZjMWVkZmFiZDJj&hl=en
https://podcasts.google.com/?feed=aHR0cHM6Ly9mZWVkcy5tZWdhcGhvbmUuZm0vYmVoaW5kdGhlYmFzdGFyZHM%3D&episode=Nzk5ZmVhZmEtYTMzYi0xMWU5LTk0OWUtNzM0NTI2NDdiZGNh&hl=en ]]]></description>
<dc:subject>2019 history waldorfschools waldorfeducation anthroposophy ecofascism nazism nazis via:kissane behindthebastards antisemitism winstonchurchill medicine quackery steinerschools racism race religion chriscrofton truth knowledge austria germany ethnicity epistemology theosophy rudolfsteiner</dc:subject>
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<item rdf:about="http://www.wordsinspace.net/designingmethods/spring2018/category/methods-toolkit/">
    <title>Methods Toolkit – Designing Methodologies</title>
    <dc:date>2019-09-25T21:21:05+00:00</dc:date>
    <link>http://www.wordsinspace.net/designingmethods/spring2018/category/methods-toolkit/</link>
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<item rdf:about="https://www.longviewoneducation.org/dr-michelle-fine-on-willful-subjectivity-and-strong-objectivity-in-education-research/">
    <title>Dr. Michelle Fine on Willful Subjectivity and Strong Objectivity in Education Research - Long View on Education</title>
    <dc:date>2018-11-29T03:32:02+00:00</dc:date>
    <link>https://www.longviewoneducation.org/dr-michelle-fine-on-willful-subjectivity-and-strong-objectivity-in-education-research/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this interview, Dr. Michelle Fine makes the argument for participatory action research as a sophisticated epistemology. Her work uncovers the willful subjectivity and radical wit of youth. In the last ten minutes, she gives some concrete recommendations for setting up a classroom that recognizes and values the gifts that students bring. Please check out her publications on ResearchGate [https://www.researchgate.net/profile/Michelle_Fine ] and her latest book Just Research in Contentious Times (Teachers College, 2018). [https://www.amazon.com/Just-Research-Contentious-Times-Methodological/dp/0807758736/ ]

Michelle Fine is a Distinguished Professor of Critical Psychology, Women’s Studies, American Studies and Urban Education at the Graduate Center CUNY.

Thank you to Dr. Kim Case and Professor Tanya L. Domi."]]></description>
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<item rdf:about="https://nplusonemag.com/issue-28/reviews/monstrous-duplicated-potent/">
    <title>Monstrous, Duplicated, Potent | Issue 28 | n+1</title>
    <dc:date>2017-05-13T22:39:26+00:00</dc:date>
    <link>https://nplusonemag.com/issue-28/reviews/monstrous-duplicated-potent/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On first read, I was dazzled and bewildered. Desperate to impress the organizer, who I thought brilliant, I strained over it line by line in hopes of insight. In the end, I mumbled through our meeting. I didn’t understand the Manifesto until I’d read it three more times. In truth, I probably still don’t. But for a young woman struggling to understand the world after Hurricane Katrina and a global financial crisis, Haraway beckoned. She offered a way to make sense of the things that seemed absent from politics as I knew it: science, nature, feminism.

The Manifesto proclaims itself to be against origin stories, but its own is hard to resist. In 1982, the Marxist journal Socialist Review — a bicoastal publication originally titled Socialist Revolution, whose insurrectionary name was moderated in the late 1970s as politics soured — asked Haraway to write five pages on the priorities of socialist feminism in the Reagan era. Haraway responded with thirty. It was the first piece, she claimed, she had ever written on a computer (a Hewlett-Packard-86). The submission caused controversy at the journal, with disagreement breaking down along geographic lines. As Haraway later recalled in an interview, “The East Coast Collective truly disapproved of it politically and did not want it published.” The more catholic West Coast won out, and the Manifesto was published in 1985 as “A Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s,” though it has been known colloquially as the Cyborg Manifesto ever since.

In one sense, Haraway did what she was asked: she outlined the contemporary state of political economy from a socialist-feminist perspective. Her reading of the shift to post-Fordism was loose but lucid. The rise of communications technologies made it possible to disperse labor globally while still controlling it, she noted, scattering once-unionized factory jobs across the continents. The gender of industrial work was changing too: there were more women assembling computer chips in East Asia than men slapping together cars in the American Midwest. Automation was lighter and brighter: in place of hulking industrial machinery, our “machines are made of sunshine” — but this light, invisible power nevertheless caused “immense human pain in Detroit and Singapore.” Family structures were changing: mothers increasingly worked outside the home and headed up the household. The result was what Haraway, drawing on Richard Gordon, called the homework economy — a pointed term for what’s euphemistically and blandly called the service economy.

The Manifesto offered a new politics for this new economy. Prescient about the need to organize the feminized, if not always female, sectors, Haraway explicitly called leftists to support SEIU District 925, a prominent campaign to unionize office workers. She also criticized the idea of a universal subject, whether held up by Marxists (the proletarian) or radical feminists (the woman). A new politics had to be constructed not around a singular agent but on the basis of a patchwork of identities and affinities. How, then, to find unity across difference, make political subjects in a postmodern era, and build power without presuming consensus? “One is too few, but two are too many,” she wrote cryptically. “One is too few, and two is only one possibility.” Acting as isolated individuals leads nowhere, but the effort to act collectively cannot leave difference aside. Women of color, Haraway suggested, following Chela Sandoval, could not rely on the stability of either category; they might lead the way in forging a new, nonessentialist unity based on affinity rather than identity.

This is where the metaphor of the cyborg comes in. For Haraway, the cyborg is a hybrid figure that crosses boundaries: between human and machine, human and animal, organism and machine, reality and fiction. As a political subject, it is expansive enough to encompass the range of human experience in all its permutations. A hybrid, it is more than one, but less than two.

In place of old political formations, Haraway imagined new cyborgian ones. She hoped that “the unnatural cyborg women making chips in Asia and spiral dancing in Santa Rita Jail” would together “guide effective oppositional strategies.” Her paradigmatic “cyborg society” was the Livermore Action Group, an antinuclear activist group targeting the Lawrence Livermore National Laboratory, a nuclear-weapons-research facility in Northern California. The group, she thought, was “committed to building a political form that actually manages to hold together witches, engineers, elders, perverts, Christians, mothers, and Leninists long enough to disarm the state.”

What set the Manifesto apart from other reconceptions of feminism was its embrace of science. The cyborg was a figure that only a feminist biologist — herself an unlikely figure — could imagine. While by the 1980s many feminists were wary of biological claims about sexual difference, evading charges of essentialism by separating sex from gender (biology might give you a certain body, but society conditioned how you lived in it), Haraway argued that failing to take a position on biology was to “lose too much” — to surrender the notion of the body itself as anything more than a “blank page for social inscriptions.” Distinguishing her attachment to the body from the usual Earth Mother connotations was its famous closing line: “I would rather be a cyborg than a goddess.”

Who wouldn’t? The cyborg’s popularity was no doubt fueled in part by the vision of a bionic babe it suggested — a Furiosa or the Terminator — though it couldn’t be further from her meaning. Asked what she considered a true moment of cyborgness in 1999, Haraway responded, “the sense of the intricacy, interest, and pleasure — as well as the intensity — of how I have imagined how like a leaf I am.” The point was not that she shared some biological commonality with a leaf, or that she felt leaves to be kindred spirits (though she very well might have). What made her giddy was the thought of all the work that had gone into producing the knowledge that she was like a leaf — how incredible it was to be able to know such a thing — and the kinds of relationship to a leaf that such knowledge made possible.

Despite her frequent reminders that it was written as a “mostly sober” intervention into socialist-feminist politics rather than “the ramblings of a blissed-out, techno-bunny fembot,” many still read it as the latter. Wired profiled her enthusiastically in 1997. “To boho twentysomethings,” they wrote, “her name has the kind of cachet usually reserved for techno acts or new phenethylamines.” (More recently, the entrepreneurial synthetic biologist Drew Endy deployed the Manifesto in support of his bid to label synthetic biological products as “natural” under federal guidelines to increase their appeal to cautious consumers.)

Its Reagan-era coordinates may have changed, but the Manifesto remains Haraway’s most widely read work. The cyborg became a celebrity, as did Haraway herself, both serving as signifiers of a queer, savvy, self-aware feminism. Yet she has grown weary of its success, admonishing readers that “cyborgs are critters in a queer litter, not the Chief Figure of Our Times.”

Somewhat counterintuitively, it’s Haraway herself who sometimes seems the Chief Figure. There’s no Harawavian school, though she has many acolytes. She does not belong to any particular school herself, though many have attempted to place her. You can’t really do a Harawavian analysis of the economy or the laboratory; other than the cyborg, she’s produced few portable concepts or frameworks. Her own individual prominence runs counter to her view of intellectual work as collectively produced. Yet for thirty years she’s been ahead of intellectual trends, not by virtue of building foundational frameworks but by inspiring others to spawn and spur entire fields, from feminist science studies to multispecies ethics. Her work tends to emerge from problems she sees in the world rather than from engagement with literatures, thinkers, or trends, yet it manages to transcend mere timeliness.

Her new book, Staying with the Trouble, is a commentary on the most pressing threat of our era: catastrophic climate change. It’s hard to think of someone better suited to the task. Climate change requires ways of thinking capable of confronting the closely bound future of countless humans and nonhumans, the basis for certainty in scientific findings, the political consequences of such knowledge, and the kinds of political action that such consequences call for. If Haraway has long practiced such hybrid thinking, that also means the problem best suited to challenging her thought — to testing its mettle, and its usefulness to our political future — has decisively arrived."

…

"Under Hutchinson’s supervision, she wrote a dissertation heavily influenced by Thomas Kuhn’s 1962 landmark The Structure of Scientific Revolutions. Kuhn had caused an uproar with his argument that rather than steadily progressing toward truth, the production of scientific knowledge was marked by conflict and upheaval. What scientists had once been certain was true would eventually be considered wrong. Each emerging framework was often incommensurable with what had come before. Kuhn called this phenomenon a “paradigm shift.” A classic example was the transition from Newtonian physics to Einsteinian relativity."

[See also: "Cthulhu plays no role for me"
https://www.viewpointmag.com/2017/05/08/cthulhu-plays-no-role-for-me/ ]]]></description>
<dc:subject>2017 science scientism feminism cyborgs serviceeconomy economics academia philosophy 1982 1985 california ucsantacruz queerness biology nancyhartstock marxism fredericjameson hueynewton angeladavis historyofconsciousness teresadelauretis climatechange anthropocene naomiklein blockadia rustenhogness kinstanleyrobinson cyborgmanifesto jamesclifford histcon alyssabattistoni blackpantherparty bobbyseale jayemiller historyofscience radicalism radicalscience multispecies animals praxis gregorybateson systemsthinking language storytelling politics intersectionality situatedknowledge solidarity perspective thomaskuhn epistemology reality consciousness primatology theory empiricism octaviabutler sciencefiction scifi patriarchy colonialism racism ignorance objectivity curiosity technology biotechnology technofuturism companionspecies dogs ethics chthulucene capitalocene ursulaleguin utopia mundane kinship families unity friendship work labor hope donnaharaway sophielewis blackpanthers ucsc ursulakleguin</dc:subject>
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<item rdf:about="http://artjournal.collegeart.org/?p=6993">
    <title>Against Infographics - Art Journal Open</title>
    <dc:date>2016-03-14T00:46:57+00:00</dc:date>
    <link>http://artjournal.collegeart.org/?p=6993</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When design is excellent, graphics reveal data, writes the infographics guru Edward Tufte.1 Good information graphics allow the reader to see relationships not apparent in data without visual form. In principle, such graphics do not impose interpretations but, by showing relationships, make interpretations possible. In Tufte’s oft-quoted phrase: “Good design is clear thinking made visual.”2 Things become considerably more difficult, however, if, pace Tufte, your analytic goal is to complicate rather than to simplify, to open multiple avenues of inquiry, and, most important, to challenge the stability of underlying data, in fact or in principle.

All of these complexities are probed intensely in Depictions, an ongoing print series by the Dutch artist Gert Jan Kocken (b. 1971). Depictions consists of room-size maps of European cities during the Second World War—Rome, Vienna, Munich, and Berlin along the north-south axis of fascism; London, Rotterdam, Amsterdam, Łódź, Warsaw, and Stalingrad along the east-west corridor of conflict—each built up in layers from dozens of source maps unearthed in archives. Kocken’s three-by-four meter Depictions of Berlin, 1933–1945 (2010), for example, is constructed from 104 historical maps, which the artist scanned, georectified, layered into a single digital image, and rendered as a C-print. The resulting composite is a welter of information representing the breakneck change, contradictory claims, and massive data production of the Second World War.

Visually, Kocken’s Depictions are both familiar and strange. Anyone who knows Berlin, particularly the internal borders drawn in 1945 and ossified in the Berlin Wall that remain central to the city’s identity, will easily recognize the terrain of Depictions of Berlin. But other cartographic ghosts visible in the work are invisible on the ground. In Kocken’s map, along with the outlines of the wall, we see the process of ethnic cleansing as registered in contemporary reports, the footprint of Germania, the megacity with which Hitler intended to replace Berlin, and the view from Allied bombers. At once, the Depictions series draws on the data-rich tradition of monumental history painting, as seen, for example, in Albrecht Altdorfer’s The Battle of Alexander at Issus (1529), and on the defocalizing, allover paintings of Jackson Pollock, Lee Krasner, and other artists working in the 1940s and 1950s. Kocken’s Depictions are simultaneously narrative and aleatory."

…

"For infographic purposes, there are a number of more obvious ways to deal with historical maps than Kocken’s approach. In the first place, we have the computer interface. Clearly, this is a resource available to Kocken, as his maps all pass through digital mediation on their way to their final printed form. One can easily imagine, for example, a mapping application that allows users to pick and choose among the 104 maps that constitute Kocken’s Depictions of Berlin, selecting display options such as color, opacity, and so forth. And, indeed, many such engines exist. Moreover, with the right approach, even Kocken’s print artifact could be rendered more legible. Kocken chose a different angle, allowing competing stories to conflict visually as well as epistemologically. In places, this conflict produces illegibility not unlike what we find in the dark regions of the Ypres map; in other places, coherences and transparencies are themselves a surprise.

In an age of infographics, we tend to forget that infographics age and the foreignness of old graphics matters to our understanding of them. Kocken’s Depictions show us that information graphics are always historical and conveying their opacity is as much a part of the historical project as is translating them into a contemporary visual language."]]></description>
<dc:subject>via:shannon_mattern ambiguity cartography epistemology complexity art maps mapping gertjankocken danielrosenberg 2016 edwardtufte visualization infographics berlin amsterdam rotterdam</dc:subject>
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<item rdf:about="http://www.gastronomica.org/an-interview-with-james-c-scott/">
    <title>An Interview with James C. Scott - Gastronomica</title>
    <dc:date>2015-10-06T04:53:51+00:00</dc:date>
    <link>http://www.gastronomica.org/an-interview-with-james-c-scott/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tracey Campbell:

Given that few societies, if any, are now fully independent of the kind of market forces that you have been discussing today, how should ethnographers consider corporations as actors when they’re doing their research? To elaborate a little further, a lot of people studying peasant agriculturists bemoan the presence of a market or corporations who extract value from the peasants, but there doesn’t seem to be any robust methodology for dealing with the corporations on the other side of those transactions so that there’s a corporate perspective on the transaction. It seems to be a sort of “here there be dragons” area of ethnographic research.

JS:

I suppose that would be remedied by the kind of ethnography in which people who either undercover, or with permission, go and do ethnographies of corporations as they’re dealing with them, right? So I would recommend a hero student of mine who’s named Tim Pachirat. He had an idea which was not politically correct for a political scientist; he was interested in what it did to people to kill sentient beings every day all day for a living. And so what he did, although he’s originally of Thai-American background and was going to work in Thailand, he learned Spanish and got himself a job in a slaughterhouse working for a year and a half, including working on the kill floor of the slaughterhouse, and ended up writing an ethnography of vision in the slaughterhouse in a book that I promise you, you cannot put down, it is so gripping. Everybody said that this was a career-ending move as a dissertation, but he wanted to do it and the book is an astounding account of the way in which the clean and dirty sections of a slaughterhouse are kept separate from one another and workers treated differently, and the way the line works. You could only write this ethnography, I think, by actually doing this work. And if he asked permission they never would have given it to him, so he just did it. So, he avoided all of the protocols for the people you’re interviewing, etc., he just ignored it all and did it. To begin with nothing much happened; he spent three months hanging livers in a cold room with another Hispanic worker. I mean, three months just taking a liver that came on a chain and putting it in a box and passing it on. And so he didn’t think that there was a lot of ethnography coming out of the room where he was packing livers, but he gradually worked his way into other parts of the plant. But I wish more people would go into the belly of the beast, either of corporations or supermarkets or institutions. At the end of his book he suggests making slaughterhouses out of glass and allowing schoolchildren to see how their meat’s prepared. I always believed that social science was a progressive profession because it was the powerful who had the most to hide about how the world actually worked and if you could show how the world actually worked it would always have a de-masking and a subversive effect on the powerful. I don’t think that’s quite true, but it seems to me it’s not bad as a point of departure anyway.

HW:

Moving on to the state now, you associate developing technologies of rule historically with ever more exploitative forms of hierarchy, and of course revolutionary states come in for focused critique in your work, as you distinguish between struggles over and through the apparatus of the state and you point out that these struggles have generally been disastrous for peasants and the working poor. But in a globalized world where decisive forms—and here I’m thinking about things like vertically integrated food supply chains—operate at ever greater distances and seem ever less controllable to ordinary people, is there not some role for the state; is resistance possible without engaging the state, without using the state in one way or another?

JS:

It’s hard to see any institutional structure that stands in the way of the homogenization and simplification of these supply chains in international capitalism, unless it is the nation state, right? Unless it is a kind of authoritative state structure. So, “yes.” [laughs] Now, qualifications that will leave little of the “yes” standing. First of all, most states aren’t even remotely democracies and most of the people who run these states by and large do the bidding of their corporate masters and take bribes and are servants of international capitalism, right? So we can’t rely on those states, can we? And then you take contemporary Western democracies, let me use my own country which I know best as an example, yes, you have an electoral system, yes you reelected the first black man president, yes there are some changes. On the other hand, the concentration of wealth has grown steeper and steeper and steeper, it allows lobbyists and people who provide campaign finance to basically control a campaign and its message, these people tend at the sort of high echelons of the corporate world to control most of the media and its messaging—right? These people are also able to sit on the congressional committees and write the loopholes in the legislation. Even when there is reform, they’re able to so influence the wording of the legislation that the loopholes are built in, they don’t have to be found, they’re actually legislated. And so then you get a state that in a neoliberal world is less and less able to be an honest mediator, a representative of popular aspirations, to discipline corporations. I want to leave a little bit of the yes standing, because as the result of the financial crisis there were slightly more stringent rules on bank capitalization, on regulation, on some consumer protection, but I think by and large there is not much in that way. Now, Scandinavian social democracy is a better picture, but North Atlantic, Anglo-American neoliberalism is not providing the kind of state that I think can provide this kind of discipline and regulation. I’m pessimistic."]]></description>
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<item rdf:about="http://www.citylab.com/design/2015/06/when-maps-lie/396761/">
    <title>How to Avoid Being Fooled by Bad Maps - CityLab</title>
    <dc:date>2015-07-03T06:34:22+00:00</dc:date>
    <link>http://www.citylab.com/design/2015/06/when-maps-lie/396761/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Maps are big these days. Blogs and news sites (including this one) frequently post maps and those maps often go viral—40 maps that explain the world, the favorite TV shows of each U.S. state, and so on. They’re all over Facebook, Twitter, and Tumblr, and news organizations are understandably capitalizing on the power that maps clearly have in digital space: they can visualize a lot of data quickly and effectively. But they can also visualize a lot of data inaccurately and misleadingly.

A map is not just a picture—it’s also the data behind the map, the methodology used to collect and parse that data, the people doing that work, the choices made in terms of visualization and the software used to make them. A map is also a representation of the world, which in some ways must always be a little inaccurate—most maps, after all, show the roughly spherical world on a flat surface. Certain things are always left off or highlighted while others are altered, as no map can show everything at once. All of those choices and biases, conscious or not, can have important effects on the map itself. We may be looking at something inaccurate, misleading, or incorrect without realizing it.

As Mark Monmonier writes in the fantastic book How to Lie With Maps, Americans are taught from an early age to analyze and understand the meaning and manipulation of words, such as advertising, political campaigns, news and the like (to be “cautious consumers of words” as he puts it) but they are rarely taught the same skills about maps.

Education about using maps (and geography as a whole) is not thorough or common in U.S. schools. The high school Advanced Placement exams for human geography only started being offered in 2001*, for example, and many top private universities do not offer geography as a subject. Harvard dropped it in 1948, which some academics blame for kicking off a decrease in the learning of geography across the country.

Numerous studies report that the vast majority of Americans lack geographic literacy and are unable to find places like Afghanistan or Iraq on a map, let alone understand more complex spatial relationships about them—where are things, why are they there, how does that influence other things? (Harvard, to its credit, formed a Center for Geographic Analysis in 2006.) If they think of it at all, many Americans think geography is just memorizing a list of state capitals or looking at pictures of cool animals in National Geographic.

It’s no surprise then that people often assume maps are accurate, because it’s so often unclear how they are made—maps are “arcane images afforded undue respect and credibility” that are “entrusted to a priesthood of technically competent designers and drafters,” as Monmonier puts it. Almost everybody can write, but not everyone can make a map.

At the same time, the use of geographic information systems (GIS) has exploded as computers and software get more powerful and less expensive. New web mapping tools and the availability of data are democratizing cartography, allowing almost anyone to attempt mapmaking—something that was formerly possible only for experts or users of specialized software. That means many more people are creating their own maps, which is surely a good thing, but it also means that there are many more inaccurate, incorrect maps out there—either by design (to push viral or push a viewpoint) or because the creators don’t fully understand what they’re doing.

Maps are still fun, even the inaccurate ones. But there are a few steps you can take and concepts you can keep in mind to avoid being fooled by a map."
]]></description>
<dc:subject>data maps mapping infographics cartography epistemology geography education literacy classideas andrewwiseman markmonmonier deception titles viaLshannon_mattern</dc:subject>
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<item rdf:about="http://en.wikipedia.org/wiki/Haecceity">
    <title>Haecceity - Wikipedia</title>
    <dc:date>2015-02-25T03:47:46+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Haecceity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Haecceity (/hɛkˈsiːɪti, hiːk-/; from the Latin haecceitas, which translates as "thisness") is a term from medieval scholastic philosophy, first coined by Duns Scotus, which denotes the discrete qualities, properties or characteristics of a thing which make it a particular thing. Haecceity is a person or object's "thisness", the individualising difference between the concept 'a man' and the concept 'Socrates' (a specific person).[1] Haecceity is a literal translation of the equivalent term in Aristotle's Greek to ti esti (τὸ τί ἐστι)[2] or "the what it is."

Charles Sanders Peirce later used the term as a non-descriptive reference to an individual.[3]"

[via: “so this word came up in class yesterday http://en.wikipedia.org/wiki/Haecceity the thisness, the ‘what-it-is’”
https://twitter.com/soulellis/status/568391019135422464 ]]]></description>
<dc:subject>epistemology thisness theory distinction haecceity qualities characteristics difference individuality</dc:subject>
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<item rdf:about="http://metaismurder.com/post/105900375956/reach-and-accuracy">
    <title>Meta is Murder - Mills Baker's Internet Haus of Cards</title>
    <dc:date>2014-12-26T18:10:32+00:00</dc:date>
    <link>http://metaismurder.com/post/105900375956/reach-and-accuracy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There’s enormous and increasing pressure on humans to achieve reach in their ideas, designs, morals, and policies. Despite having evolved in small groups with small-group habits of cognition and emotion, we now live in a global group and must coordinate hugely complex societies. The problems we face are problems at scale. Thus: reach is mandatory. A taxation, software design, or criminal justice solution that cannot be deployed at scale isn’t useful to us anymore; indeed, even opinions must scale up. For personal, political, governmental, commercial, literary, expediency-oriented, and many other reasons, we must have solutions that work for more human (H) units / instances, and H is always increasing (even as every sub-member of H is determined to be respected according to her or his unpredictable inimitability, range of action, moral agency, autonomy, freedom, etc.).

This pressure often inclines people to accept induction- or correlation-based models or ideas, which are inaccurate to varyingly significant degrees, in lieu of explanatory models. That is: in many situations, we’ll accept aggregates, groups, central plans, reductions, otherings, dehumanizations, short-hand-symbols, and so on because (1) they serve our ends, sometimes without any costs or (2) we have nothing else. In order to have explanations with reach in areas where we have no models, we commit philosophical fraud: we transact with elements and dynamics we cannot predict or understand and we hope for the best (better, it seems, than admitting that “I don’t know”). How we talk about speculative models, reductive schema, and plural entities —peoples, companies, generations, professions, events even— reveals a lot about how much we care for epistemological accuracy. And not caring about it is a kind of brutality; it means we don’t care what happens to the lives inaccurately described, not captured by our model, not helped by our policies, unaided by our designs, not included in our normative plan.

In politics, design, art, philosophy, and even ordinary daily thinking, being consciously aware of this tension, and of the pressure to exchange accuracy for reach, is as important as recognizing the difference between “guessing” and “knowing.” Otherwise, one is likely to adopt ideas with reach without recognizing the increased risk of inaccuracy that comes with it. One will be tempted to ignore the risk even if one knows it, tempted by how nice it is to have tidy conceptions of good and evil, friend and foe, progress and failure.

Reach is innately personally pleasing in part because it privileges the knower, whose single thought describes thousands or millions of people, whose simple position circumscribes civilization’s evolution, the history of religion, the nature of economics, the meaning of life. Exceptions be damned! But in general, if an idea has significant reach, it must be backed by an explanatory model or it will either be too vague or too inaccurate to be useful. And if it’s a political or moral idea, the innocent exceptions will be damned along with the guilty. Hence the immorality of reduction, othering, and inaccurate ideas whose reach makes them popular."]]></description>
<dc:subject>millsbaker internet scale small 2014 politics design technology reach accuracy knowing guessing induction correlation economics globalization dehumanization othering centralization systems systemsthinking autonomy freedom agency inimitability notknowing caring progress epistemology thinking</dc:subject>
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<item rdf:about="http://thebreakthrough.org/index.php/journal/past-issues/issue-2/love-your-monsters">
    <title>The Breakthrough Institute - Love Your Monsters</title>
    <dc:date>2014-12-18T16:42:55+00:00</dc:date>
    <link>http://thebreakthrough.org/index.php/journal/past-issues/issue-2/love-your-monsters</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dr. Frankenstein's crime was not that he invented a creature through some combination of hubris and high technology, but rather that he abandoned the creature to itself. When Dr. Frankenstein meets his creation on a glacier in the Alps, the monster claims that it was not born a monster, but that it became a criminal only after being left alone by his horrified creator, who fled the laboratory once the horrible thing twitched to life. "Remember, I am thy creature," the monster protests, "I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed... I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous."


Written at the dawn of the great technological revolutions that would define the 19th and 20th centuries, Frankenstein foresees that the gigantic sins that were to be committed would hide a much greater sin. It is not the case that we have failed to care for Creation, but that we have failed to care for our technological creations. We confuse the monster for its creator and blame our sins against Nature upon our creations. But our sin is not that we created technologies but that we failed to love and care for them. It is as if we decided that we were unable to follow through with the education of our children.4

Let Dr. Frankenstein's sin serve as a parable for political ecology. At a time when science, technology, and demography make clear that we can never separate ourselves from the nonhuman world -- that we, our technologies, and nature can no more be disentangled than we can remember the distinction between Dr. Frankenstein and his monster -- this is the moment chosen by millions of well-meaning souls to flagellate themselves for their earlier aspiration to dominion, to repent for their past hubris, to look for ways of diminishing the numbers of their fellow humans, and to swear to make their footprints invisible?"

…

"4.
The link between technology and theology hinges on the notion of mastery. Descartes exclaimed that we should be "maîtres et possesseurs de la nature."10  
But what does it mean to be a master? In the modernist narrative, mastery was supposed to require such total dominance by the master that he was emancipated entirely from any care and worry. This is the myth about mastery that was used to describe the technical, scientific, and economic dominion of Man over Nature.

But if you think about it according to the compositionist narrative, this myth is quite odd: where have we ever seen a master freed from any dependence on his dependents? The Christian God, at least, is not a master who is freed from dependents, but who, on the contrary, gets folded into, involved with, implicated with, and incarnated into His Creation. God is so attached and dependent upon His Creation that he is continually forced (convinced? willing?) to save it. Once again, the sin is not to wish to have dominion over Nature, but to believe that this dominion means emancipation and not attachment.

If God has not abandoned His Creation and has sent His Son to redeem it, why do you, a human, a creature, believe that you can invent, innovate, and proliferate -- and then flee away in horror from what you have committed? Oh, you the hypocrite who confesses of one sin to hide a much graver, mortal one! Has God fled in horror after what humans made of His Creation? Then have at least the same forbearance that He has.

The dream of emancipation has not turned into a nightmare. It was simply too limited: it excluded nonhumans. It did not care about unexpected consequences; it was unable to follow through with its responsibilities; it entertained a wholly unrealistic notion of what science and technology had to offer; it relied on a rather impious definition of God, and a totally absurd notion of what creation, innovation, and mastery could provide.

Which God and which Creation should we be for, knowing that, contrary to Dr. Frankenstein, we cannot suddenly stop being involved and "go home?" Incarnated we are, incarnated we will be. In spite of a centuries-old misdirected metaphor, we should, without any blasphemy, reverse the Scripture and exclaim: "What good is it for a man to gain his soul yet forfeit the whole world?""

"via this string of tweets from @infrathin:

2 months later, still processing this B. Latour essay http://thebreakthrough.org/index.php/journal/past-issues/issue-2/love-your-monsters …"
https://twitter.com/infrathin/status/544737470605451265

"LT how to be responsible in the way we conceive of what our responsibility is +?"
https://twitter.com/infrathin/status/544737846280863745

"Like responsibility, love is an allegiance to follow through with the monstrous dilemmas created by it. +?"
https://twitter.com/infrathin/status/544738933566083072

"Love and responsibility both require setting aside what we want them to look like. +?"
https://twitter.com/infrathin/status/544739636665651200

"LT so difficult that i don't know how to do it and have never been able to--except briefly in song. How can i expect "us" to do it?"
https://twitter.com/infrathin/status/544740052379901952

"so.... um, love you monsters y'all http://thebreakthrough.org/index.php/journal/past-issues/issue-2/love-your-monsters …"
https://twitter.com/infrathin/status/544740320005853186 ]

[Related: Audrey Watters’s “Ed-Tech's Monsters #ALTC ” https://pinboard.in/u:robertogreco/b:42f77ca711c1 ]]]></description>
<dc:subject>brunlatour anthropocene responsibility love technology 2012 frankenstein science descartes nature environment sustainability care nonhumans emancipation exploitation environmentalism climatechange modernism postenvironmentalism morality ethics legal law epistemology reason decisionmaking politics policy caregiving intervention stewardship posthumanism</dc:subject>
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<item rdf:about="http://dianeravitch.net/2014/03/24/the-fatal-flaw-of-the-common-core-standards/comment-page-1/#comment-918947">
    <title>Wilson’s 1997 “Educational Standards and the Problem of Error” (updated 2013)</title>
    <dc:date>2014-03-26T03:49:22+00:00</dc:date>
    <link>http://dianeravitch.net/2014/03/24/the-fatal-flaw-of-the-common-core-standards/comment-page-1/#comment-918947</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[A comment in reaction to a post on Diane Ravitch's blog "The Fatal Flaw of the Common Core Standards", via Taryn who quotes Duane Swacker. Bookmark points to the comment.]

"the [grade/test score] becomes part of the story about yourself and with sufficient repetitions becomes true: true because those who know, those in authority, say it is true [...] true because if your mark is high you are consistently rewarded, so that your voice becomes a voice of authority in the power-knowledge discourses that reproduce the structure that helped to produce you"

[The full comment:]

"That educational standards, in this instance CCSS and standardized testing have “fatal flaws” has been know for quite a while. In 1997 Noel Wilson identified at least 13 epistemological and ontological “fatal flaws” that render the processes of the educational standards and standardized testing completely invalid. That this is not wider known is beyond me because it seems like common sense, but we know there isn’t much common sense in the Common Core. To understand why CCSS is such educational malarkey and, in reality educational malpractice read his “Educational Standards and the Problem of Error” found at: http://epaa.asu.edu/ojs/article/view/577/700

Brief outline of Wilson’s “Educational Standards and the Problem of Error” and some comments of mine. (updated 6/24/13 per Wilson email)

1. A quality cannot be quantified. Quantity is a sub-category of quality. It is illogical to judge/assess a whole category by only a part (sub-category) of the whole. The assessment is, by definition, lacking in the sense that “assessments are always of multidimensional qualities. To quantify them as one dimensional quantities (numbers or grades) is to perpetuate a fundamental logical error” (per Wilson). The teaching and learning process falls in the logical realm of aesthetics/qualities of human interactions. In attempting to quantify educational standards and standardized testing we are lacking much information about said interactions.

2. A major epistemological mistake is that we attach, with great importance, the “score” of the student, not only onto the student but also, by extension, the teacher, school and district. Any description of a testing event is only a description of an interaction, that of the student and the testing device at a given time and place. The only correct logical thing that we can attempt to do is to describe that interaction (how accurately or not is a whole other story). That description cannot, by logical thought, be “assigned/attached” to the student as it cannot be a description of the student but the interaction. And this error is probably one of the most egregious “errors” that occur with standardized testing (and even the “grading” of students by a teacher).

3. Wilson identifies four “frames of reference” each with distinct assumptions (epistemological basis) about the assessment process from which the “assessor” views the interactions of the teaching and learning process: the Judge (think college professor who “knows” the students capabilities and grades them accordingly), the General Frame-think standardized testing that claims to have a “scientific” basis, the Specific Frame-think of learning by objective like computer based learning, getting a correct answer before moving on to the next screen, and the Responsive Frame-think of an apprenticeship in a trade or a medical residency program where the learner interacts with the “teacher” with constant feedback. Each category has its own sources of error and more error in the process is caused when the assessor confuses and conflates the categories.

4. Wilson elucidates the notion of “error”: “Error is predicated on a notion of perfection; to allocate error is to imply what is without error; to know error it is necessary to determine what is true. And what is true is determined by what we define as true, theoretically by the assumptions of our epistemology, practically by the events and non-events, the discourses and silences, the world of surfaces and their interactions and interpretations; in short, the practices that permeate the field. . . Error is the uncertainty dimension of the statement; error is the band within which chaos reigns, in which anything can happen. Error comprises all of those eventful circumstances which make the assessment statement less than perfectly precise, the measure less than perfectly accurate, the rank order less than perfectly stable, the standard and its measurement less than absolute, and the communication of its truth less than impeccable.”

In other word all the logical errors involved in the process render any conclusions invalid.

5. The test makers/psychometricians, through all sorts of mathematical machinations attempt to “prove” that these tests (based on standards) are valid-errorless or supposedly at least with minimal error [they aren't]. Wilson turns the concept of validity on its head and focuses on just how invalid the machinations and the test and results are. He is an advocate for the test taker not the test maker. In doing so he identifies thirteen sources of “error”, any one of which renders the test making/giving/disseminating of results invalid. As a basic logical premise is that once something is shown to be invalid it is just that, invalid, and no amount of “fudging” by the psychometricians/test makers can alleviate that invalidity.

6. Having shown the invalidity, and therefore the unreliability, of the whole process Wilson concludes, rightly so, that any result/information gleaned from the process is “vain and illusory”. In other words start with an invalidity, end with an invalidity (except by sheer chance every once in a while, like a blind and anosmic squirrel who finds the occasional acorn, a result may be “true”) or to put in more mundane terms crap in-crap out.

7. And so what does this all mean? I’ll let Wilson have the second to last word: “So what does a test measure in our world? It measures what the person with the power to pay for the test says it measures. And the person who sets the test will name the test what the person who pays for the test wants the test to be named.”

In other words it measures “’something’ and we can specify some of the ‘errors’ in that ‘something’ but still don’t know [precisely] what the ‘something’ is.” The whole process harms many students as the social rewards for some are not available to others who “don’t make the grade (sic)” Should American public education have the function of sorting and separating students so that some may receive greater benefits than others, especially considering that the sorting and separating devices, educational standards and standardized testing, are so flawed not only in concept but in execution?

My answer is NO!!!!!

One final note with Wilson channeling Foucault and his concept of subjectivization:

“So the mark [grade/test score] becomes part of the story about yourself and with sufficient repetitions becomes true: true because those who know, those in authority, say it is true; true because the society in which you live legitimates this authority; true because your cultural habitus makes it difficult for you to perceive, conceive and integrate those aspects of your experience that contradict the story; true because in acting out your story, which now includes the mark and its meaning, the social truth that created it is confirmed; true because if your mark is high you are consistently rewarded, so that your voice becomes a voice of authority in the power-knowledge discourses that reproduce the structure that helped to produce you; true because if your mark is low your voice becomes muted and confirms your lower position in the social hierarchy; true finally because that success or failure confirms that mark that implicitly predicted the now self-evident consequences. And so the circle is complete.”

In other words students “internalize” what those “marks” (grades/test scores) mean, and since the vast majority of the students have not developed the mental skills to counteract what the “authorities” say, they accept as “natural and normal” that “story/description” of them. Although paradoxical in a sense, the “I’m an “A” student” is almost as harmful as “I’m an ‘F’ student” in hindering students becoming independent, critical and free thinkers. And having independent, critical and free thinkers is a threat to the current socio-economic structure of society."]]></description>
<dc:subject>assessment learning tests testing authority dianravitch duaneswacker measurement 1997 noelwilson commoncore stadards standardization error epistemology grades grading ranking rankings standardizedtests dtandardizedtesting hierarchy hierarchies via:Taryn power tcsnmy criticalthinking freedom democracy sorting</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5c697d8eb68f/</dc:identifier>
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</item>
<item rdf:about="http://monoskop.org/log/?p=11140">
    <title>Nelson Goodman: Ways of Worldmaking (1978–) [EN, ES, CZ, CR] — Monoskop Log</title>
    <dc:date>2014-03-26T03:42:54+00:00</dc:date>
    <link>http://monoskop.org/log/?p=11140</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“A major thesis of this book is that the arts must be taken no less seriously than the sciences as modes of discovery, creation, and enlargement of knowledge in the broad sense of advancement of the understanding, and thus that the philosophy of art should be conceived as an integral part of metaphysics and epistemology.”]]></description>
<dc:subject>books art arts nelsongoodman 1978 epistemology arttheory aesthetics science knowledge discovery creation metaphysics</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e2507d8e0bd9/</dc:identifier>
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</item>
<item rdf:about="https://vimeo.com/56703253">
    <title>Matt Hern &quot;Possibility in the Face of Probability&quot;</title>
    <dc:date>2013-11-20T15:09:03+00:00</dc:date>
    <link>https://vimeo.com/56703253</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[References Daniel Grego in Milwaukee: http://transcenterforyouth.org/grego.html ]]]></description>
<dc:subject>matthern unschooling deschooling ivanillich danielgrego publischools education youth learning life living urbanism compulsory compulsoryschooling variety diversity history prussia power statepower anarchism 2005 schools schooling schooliness deschoolingsociety centralization napoleon williamgodwin industrialization horacemann tolstoy yasnayapolyana children criminalization schooltoprisonpipeline teaching humans inquiry inquiry-basedlearning experience pedagogy howweteach revelation relationships autodidacts self-directedlearning self-education freedom politics practice colonialism epistemology colonization standardization globalization decentralization local localism wendellberry selfdetermination privilege privateschools whiteprivilege independentschools homeschool openstudioproject pedagogicalfreedom lifestylism universalism democracy monoculture lcproject jonholt gracellewellyn knowledge self-determination autodidactism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a27494a2dd72/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:colonization"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:autodidactism"/>
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</item>
<item rdf:about="http://files.eric.ed.gov/fulltext/ED444966.pdf">
    <title>Constructivism: From Philosophy to Practice. [.pdf]</title>
    <dc:date>2013-11-18T19:21:04+00:00</dc:date>
    <link>http://files.eric.ed.gov/fulltext/ED444966.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This exploration of constructivism begins with a discussion of constructivist epistemology and learning theory, explaining that constructivist epistemology is difficult to label, though many writers, educators, and researchers have come to an agreement about how this constructivist epistemology should affect educational practice and learning. The paper goes on to consider what constructivism means for learning, offering a summary of characteristics of constructivist learning and teaching and using the summary to compile a constructivist checklist. This checklist can be applied by educators to educational projects and environments in order to observe the way in which constructivist epistemology and theories of learning can be accommodated in educational practice. The paper concludes by suggesting that an important challenge for educational reform is to begin to question and come to greater understanding of the philosophy, theory, and epistemology that presently informs educational practice. (Contains 32 references.)"

[Quote from within highlighted by Chris Blow, who pointed me here.]

"In Moliere's Bourgeois Gentilhomme, the 'nouveau riche' Jourdain, who wants nothing more than to be accepted into the company of the French Aristocracy, makes an important discovery: "I am speaking prose! I have always spoken prose! I have spoken prose throughout my whole life!". Jourdain's sudden realization highlights the notion that not all our actions are necessarily directly guided by an overt knowledge of the reasoning behind them. In the same way, educators often adopt a particular approach or method without necessarily having purposely considered the theory or philosophy that underpins the approach. Intuition, successful experiences, observations: these factors play an important role in influencing the behaviour of teachers and, no doubt, often dictate their practice."]]></description>
<dc:subject>elizabethmurphy constructivism moliere learning unschooling deschooling practice behavior epistemology education teaching via:unthinkingly molière</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9a1c53059ea3/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:molière"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://stager.tv/blog/?p=928">
    <title>Perestroika and Epistemological Politics : Stager-to-Go</title>
    <dc:date>2013-01-05T14:57:49+00:00</dc:date>
    <link>http://stager.tv/blog/?p=928</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I am suggesting that it is useful to think of what is happening as the system striving to define teaching as a technical act."

"Real restructuring of the administration and of the curriculum can only come with an epistemological restructuring, an epistemological perestroika . . . reshaping the structure of knowledge itself."

"A body of evidence is building up that puts in question, not only whether traditional scientific method is the only way to do good science, but even whether it is even practiced to any large extent."

"Control over teachers and students is simply easier when knowledge is reduced to rules stated so formally that the bureaucrat is always able to “know” unambiguously what is right and what is wrong. "

"For stable change a deeper restructuring is needed–or else the large parts of the system you didn’t change will just bring the little parts you did change back into line. We have to seek out the deeper structures on which the system is based."]]></description>
<dc:subject>accountability power control sovietunion rules curriculum cv teaching epistemology revolution perestroika mitmedialab logo 1990 learning education change megachange educationreform bureaucracy systems systemicchange hierarchy constructivism seymourpapert medialab gorbachev</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:efb68b6c7f25/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sovietunion"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:systemicchange"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:seymourpapert"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:medialab"/>
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</item>
<item rdf:about="http://blog.millsbaker.net/post/22259020047/objectivity-and-art">
    <title>Aporia. Writing and lesser things by Mills Baker. Objectivity and Art.</title>
    <dc:date>2012-05-07T17:39:11+00:00</dc:date>
    <link>http://blog.millsbaker.net/post/22259020047/objectivity-and-art</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This process is progressive: science gets better and better, even though it is purely the creation of “subjective” human conjecture —imagination— tested against reality for utility…

All of which is to say: artists are natural technologists. Historically, they’ve pursued the newest and best techniques, materials, and forms. When the methodology for achieving perspective became clear, few resisted it on the basis of a calcified iconographic style considered to be “high art,” or if some did they’ve been suitably forgotten. And had new inks, better canvases, or some unimaginable invention given superior means to the impressionists to capture washes of light and mood —like, say, film— they’d have used whatever was available. The purpose of painting isn’t paint, after all; nor is the purpose of writing a book…

Perhaps we are transitioning from artists-as-depictors and artists-as-catalyzers to artists-as-world-makers…"]]></description>
<dc:subject>théodoregéricault alberteinstein daviddeutsch isaacnewton designasart meaningmaking meaning universality hildegardofbingen michelangelo abbotsuger erwinschrödinger qualia cilewis temporality virtualization control reality chauvetcave epistemology knowledge misconceptions objectivity karlpopper philosophy experience huamns human humanexperience progress catalysis making writing 2012 worldcreating worldbuilding worldmaking highart technology design humans subjectivity glvo perception color science millsbaker erwinschrodinger</dc:subject>
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<item rdf:about="http://thenewinquiry.com/essays/against-ted/">
    <title>Against TED – The New Inquiry</title>
    <dc:date>2012-02-19T23:18:18+00:00</dc:date>
    <link>http://thenewinquiry.com/essays/against-ted/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["TED is not simply “engaging” & “entertaining” but a specific type of entertainment that is increasingly out of touch & exclusionary.

…appears that whole TED brand induces laughter from many of those skeptical of corporate speak & techno-jargon. At first, I thought I was laughing alone; however, it turns out that lots of other people are equally unimpressed by the current state of TED…I’m not the only one who does not take TED very seriously or worse, views the whole project as suspect…

Perhaps the biggest complaint I heard was that TED smells of corporatism…

So many of the TED talks take on the form of those famous patent medicine tonic cure-all pitches of previous centuries, as though they must convince you not through the content of what’s being said but through the hyper-engaging style of the delivery…

As Mike Bulajewski pointed out in a Tweet, “TED’s ‘revolutionary ideas’ mask capitalism as usual, giving it a narrative of progress and change.”"
]]></description>
<dc:subject>technology alexismadrigal popularity exclusionary exclusivity bias ideology paulcurrion mikebulajewski evangelism delivery snakeoilsalesmen 2012 epistemology corporatism nathanjurgenson criticism ted</dc:subject>
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</item>
<item rdf:about="http://blog.millsbaker.net/post/11186748510/design-compromise">
    <title>The Aporeticus - by Mills Baker · Design &amp; Compromise [So much more within, read the whole thing and the comments too.]</title>
    <dc:date>2012-01-28T23:58:02+00:00</dc:date>
    <link>http://blog.millsbaker.net/post/11186748510/design-compromise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["…why does compromise have its “undeservedly high reputation”?…b/c we are discomfited by philosophical implications of fact that some ideas are objectively better. We exempt science from our contemporary anxieties because its benefits are too explicit to deny, but in most creative fields we are no longer capable of accepting the superiority of some solutions to others; unable to sustain confidence in soundness of artistic problem-solving process, we will not provoke interpersonal/organizational conflict for sake of mere ideas.

This sad, mistaken epistemological cowardice turns competing hypotheses into groundless, subjective opinions, & reasonable course of action when managing conflicting, groundless opinions…is to compromise, because there is no better answer.

But the creative arts are not so subjective as we tend to think, which is why a talented, dictatorial auteur will produce better work than polls, fcus groups, or hundreds of compromising committees."
]]></description>
<dc:subject>creativecontrol dictatorship dictators dictatorialcreativity violence stevejobs wateringdown choice debate persuasion 2011 waste stagnation innovation creativity madetofail setupforfailure problemsolving hypotheses brokenbydesignprocess democracy control procedure process inferiority superiority average averages means politics policy howwework meetings committees mediocrity epistemology philosophy authoritarianism cowardice ideas science art design millsbaker compromise</dc:subject>
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</item>
<item rdf:about="http://www.theatlantic.com/technology/archive/2012/01/to-know-but-not-understand-david-weinberger-on-science-and-big-data/250820/">
    <title>To Know, but Not Understand: David Weinberger on Science and Big Data - David Weinberger - Technology - The Atlantic</title>
    <dc:date>2012-01-15T23:35:51+00:00</dc:date>
    <link>http://www.theatlantic.com/technology/archive/2012/01/to-know-but-not-understand-david-weinberger-on-science-and-big-data/250820/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Model-based knowing has many well-documented difficulties, especially when we are attempting to predict real-world events subject to the vagaries of history; a Cretaceous-era model of that eras ecology would not have included the arrival of a giant asteroid in its data, and no one expects a black swan. Nevertheless, models can have the predictive power demanded of scientific hypotheses. We have a new form of knowing.

This new knowledge requires not just giant computers but a network to connect them, to feed them, and to make their work accessible. It exists at the network level, not in the heads of individual human beings."
]]></description>
<dc:subject>modeling modelessinnovation models understanding technology epistemology davidweinberger knowledge complexity bigdata data science 2012</dc:subject>
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</item>
<item rdf:about="http://everydayliteracies.net/">
    <title>colin lankshear and michele knobel:  literacy, technology, and epistemology</title>
    <dc:date>2011-07-23T01:08:06+00:00</dc:date>
    <link>http://everydayliteracies.net/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>colinlankshear micheleknobel education internet literacy newliteracies multiliteracies technology reference epistemology fanfiction gaming games everdayliteracies</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:technology"/>
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</item>
<item rdf:about="http://www.slate.com/blogs/blogs/thewrongstuff/archive/2010/08/03/error-message-google-research-director-peter-norvig-on-being-wrong.aspx">
    <title>The Wrong Stuff : Error Message: Google Research Director Peter Norvig on Being Wrong</title>
    <dc:date>2010-08-04T23:12:34+00:00</dc:date>
    <link>http://www.slate.com/blogs/blogs/thewrongstuff/archive/2010/08/03/error-message-google-research-director-peter-norvig-on-being-wrong.aspx</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I want to talk about innovation, because it seems to me that the price of trying new things is that most of them fail. How do you build a tolerance for that kind of failure into a public corporation that's accountable to its bottom line? Getting things wrong might be necessary to getting things right, but failure can be costly.<br />
<br />
We do it by trying to fail faster and smaller. The average cycle for getting something done at Google is more like three months than three years. And the average team size is small, so if we have a new idea, we don't have to go through the political lobbying of saying, "Can we have 50 people to work on this?" Instead, it's more done bottom up: Two or three people get together and say, "Hey, I want to work on this." They don't need permission from the top level to get it started because it's just a couple of people; it's kind of off the books."]]></description>
<dc:subject>via:lukeneff pagerank epistemology engineering peternorvig failure iteration innovation google business creativity culture</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d7254748fd2c/</dc:identifier>
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</item>
<item rdf:about="http://opinionator.blogs.nytimes.com/2010/06/20/the-anosognosics-dilemma-1/">
    <title>The Anosognosic’s Dilemma: Something’s Wrong but You’ll Never Know What It Is (Part 1) - Opinionator Blog - NYTimes.com</title>
    <dc:date>2010-06-22T04:45:17+00:00</dc:date>
    <link>http://opinionator.blogs.nytimes.com/2010/06/20/the-anosognosics-dilemma-1/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dunning & Kruger argued...“When people are incompetent in strategies they adopt to achieve success & satisfaction, they suffer a dual burden: Not only do they reach erroneous conclusions & make unfortunate choices, but their incompetence robs them of ability to realize it. Instead...they are left w/ erroneous impression they are doing just fine.”]]></description>
<dc:subject>decisionmaking culture education intelligence incompetence ignorance psychology errolmorris epistemology neuroscience behavior brain confidence mind competency tcsnmy awareness dunning-krugereffect possibility self-awareness</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9a4c1eab251c/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:errolmorris"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:epistemology"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:awareness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:dunning-krugereffect"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:possibility"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:self-awareness"/>
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</item>
<item rdf:about="http://www.boston.com/bostonglobe/ideas/articles/2010/02/28/warning_your_reality_is_out_of_date/">
    <title>Warning: Your reality is out of date - The Boston Globe</title>
    <dc:date>2010-03-08T03:19:57+00:00</dc:date>
    <link>http://www.boston.com/bostonglobe/ideas/articles/2010/02/28/warning_your_reality_is_out_of_date/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These slow-changing facts are what I term “mesofacts.” Mesofacts are the facts that change neither too quickly nor too slowly, that lie in this difficult-to-comprehend middle, or meso-, scale. Often, we learn these in school when young and hold onto them, even after they change. For example, if, as a baby boomer, you learned high school chemistry in 1970, and then, as we all are apt to do, did not take care to brush up on your chemistry periodically, you would not realize that there are 12 new elements in the Periodic Table. Over a tenth of the elements have been discovered since you graduated high school! While this might not affect your daily life, it is astonishing and a bit humbling."
]]></description>
<dc:subject>education change mesofacts facts information history science learning knowledge epistemology 2012 philosophy language culture data</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d677b2cddc69/</dc:identifier>
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</item>
<item rdf:about="http://www.hyperorg.com/blogger/2009/07/19/transparency-is-the-new-objectivity/">
    <title>Joho the Blog » Transparency is the new objectivity</title>
    <dc:date>2009-07-21T04:29:13+00:00</dc:date>
    <link>http://www.hyperorg.com/blogger/2009/07/19/transparency-is-the-new-objectivity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["objectivity is discredited these days as anything but an aspiration...[one that] is looking pretty sketchy. The problem with objectivity is that it tries to show what the world looks like from no particular point of view...like wondering what something looks like in the dark...Transparency prospers in a linked medium, for you can literally see the connections between the final draft’s claims & the ideas that informed it...transparency subsumes objectivity. Anyone who claims objectivity should be willing to back that assertion up by letting us look at sources, disagreements & the personal assumptions & values supposedly bracketed out of the report. Objectivity without transparency increasingly will look like arrogance. & then foolishness. Why should we trust what one person — with the best of intentions — insists is true when we instead could have a web of evidence, ideas & argument?...Objectivity is a trust mechanism you rely on when your medium can’t do links. Now our medium can."

[also at: http://www.everythingismiscellaneous.com/2009/07/19/transparency-is-the-new-objectivity/ ]]]></description>
<dc:subject>davidweinberger politics journalism blogs objectivity transparency trust ethics information media authority reputation credibility newspapers knowledge news blogging bias epistemology 2009 internet philosophy culture</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9cf61d577b1f/</dc:identifier>
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</item>
<item rdf:about="http://chronicle.com/free/v55/i20/20b00701.htm">
    <title>Wake Up and Smell the New Epistemology - ChronicleReview.com</title>
    <dc:date>2009-01-20T05:25:50+00:00</dc:date>
    <link>http://chronicle.com/free/v55/i20/20b00701.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""It is imperative that someone studying this generation realize that we have the world at our fingertips — & the world has been at our fingertips for our entire lives. I think this access to information seriously undermines this generation's view of authority, especially traditional scholastic authority." ... We [once] chose what knowledge needed to be conveyed to students in what order. Now ... students assign us no more authority than anyone else ... & decide what's worth knowing themselves, we need to reorganize our classes. We need to teach as if our students were colleagues from another department. That means determining what our colleagues may already know, building from that shared knowledge, adapting pre-existing analytic skills, then connecting those fledgling skills & knowledge to a deeper understanding of the discipline we love. ... we need to approach our classrooms as public intellectuals eager to share our insights graciously with a wide audience of fellow citizens"
]]></description>
<dc:subject>via:preoccupations learning education change internet online authority academia academics learningstyles highereducation colleges universities pedagogy literacy medialiteracy knowledge teaching epistemology</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ba657979df28/</dc:identifier>
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